110 Studien und Texte zu Antike und Christentum

Studien und Texte zu Antike und Christentum Studies and Texts in Antiquity and Christianity

Herausgeber/Editors

Christoph Markschies(Berlin) · Martin Wallraff(München) Christian Wildberg(Princeton)

Beirat/Advisory Board

Peter Brown(Princeton) · Susanna Elm(Berkeley) Johannes Hahn(Münster) · Emanuela Prinzivalli(Rom)

Jörg Rüpke(Erfurt)

110

The Nag Hammadi Codices and Late Antique Egypt

Edited by

Hugo Lundhaug and Lance Jenott

Mohr Siebeck

Hugo Lundhaug, born 1970; 2000 Cand. philol. in the History of Religions from the University of Oslo; 2007 Dr. art. in the History of Religions from the University of Bergen; currently Pro- fessor of Theology (Biblical Reception and Early Christian Literature) at the University of Oslo, Faculty of Theology.

Lance Jenott, born 1980; studied History, Classics, and Religion at the University of Washington (Seattle) and Princeton University; PhD in the Religions of Late Antiquity from Princeton Uni- versity; currently a postdoctoral research fellow at the University of Oslo, Faculty of Theology.

ISBN 978-3-16-153973-2 / eISBN 978-3-16-155247-2

ISSN 1436-3003 (Studien und Texte zu Antike und Christentum)

Die Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliogra- phie; detailed bibliographic data are available on the Internet at http://dnb.dnb.de.

© 2018 by Mohr Siebeck, Tübingen, Germany. www.mohr.de

This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher’s written permission. This applies particularly to reproduc- tions, translations, microfilms and storage and processing in electronic systems.

The book was printed by Laupp & Göbel in Gomaringen on non-aging paper and bound by Buchbinderei Nädele in Nehren.

Printed in Germany.

Acknowledgements

The editors would especially like to thank the European Research Council, without whose generous funding of the research project New Contexts for Old Texts: Unorthodox Texts and Monastic Manuscript Culture in Fourth- and Fifth-Century Egypt (NEWCONT)

this book would not have been produced. We are also grateful to the Faculty of Theology at the University of Oslo for hosting the project, and to our colleagues for making it such an enjoyable place to work. Special thanks go to fellow members of NEW- CONT Christian Bull and Kristine Toft Rosland as well as close associates Paula Tutty and Lloyd Abercrombie, for countless valuable research dis- cussions and feedback. In addition, Lloyd Abercrombie and Keiko Aber- crombie Tomita produced the volume’s index. We would also like to thank the chief theology editor at Mohr Siebeck, Henning Ziebritzki, the series editors, Christoph Markschies, Christian Wildberg, and Martin Walraff, as well as the production manager, Susanne Mang, for their careful, patient, and efficient efforts. Countless colleagues around the world, far too many to mention, have also contributed through scholarly exchanges at confer- ences and seminars, and a special mention in this regard goes to all the par- ticipants of the NEWCONT meetings in Oslo 2012–2016. Above all, how- ever, we would like to express our most sincere gratitude to all the con- tributors of the present volume. We very much appreciate the effort and patience put into this work by everyone involved.

Oslo, December 2017 Hugo Lundhaug

Lance Jenott

1 The NEWCONT project is funded by the ERC under the European Community’s Seventh Framework Programme (FP7/2007–2013) / ERC Grant agreement no 283741. 

Table of Contents

Acknowledgements ... V Table of Contents ... VII Abbreviations ... IX H

L

L

J

Introduction: The Nag Hammadi Codices in Context ... 1

Part I: The Monastic Life J

F. D

The Nag Hammadi Milieu:

An Assessment in the Light of the Origenist Controversies ... 11 J

E. G

The Material Encoding of Early Christian Division:

Nag Hammadi Codex VII and the Ascetic Milieu in Upper Egypt ... 53 M

H

S

Reading Jesus in the Desert:

The Gospel of Thomas Meets the Apophthegmata Patrum ... 81 B

S

Hegemony and Homecoming in the Ascetic Imagination:

Sextus, Silvanus, and Monastic Instruction in Egypt ... 107

Part II: Egyptian Christianity and its Literature D

M. B

Magical, Coptic, Christian: The Great Angel Eleleth and the ‘Four

Luminaries’ in Egyptian Literature of the First Millennium CE ... 141 J

C

D

C

From the Apocalypse of Paul to Coptic Epic Passions:

Greeting Paul and the Martyrs in Heaven ... 163

Table of Contents

VIII

U

T

The Soul Flees to Her Treasure where Her Mind Is: Scriptural Allusions in the Authentikos Logos ... 183

Part III: Religious Diversity in Egypt C

H. B

Hermes between Pagans and Christians:

The Nag Hammadi Hermetica in Context ... 207 R

F

What Has Nag Hammadi to Do with Medinet Madi?

The Case of Eugnostos and Manichaeism ... 261 P

T

Books of the Dead or Books with the Dead?

Interpreting Book Depositions in Late Antique Egypt ... 287

Part IV: Scribes and Manuscripts H

L

The Dishna Papers and the Nag Hammadi Codices:

The Remains of a Single Monastic Library? ... 329 L

P

The Production and Destination of the Nag Hammadi Codices ... 387 M

A. W

D

C

A Reexamination of the Articulation Marks in Nag Hammadi

Codices II and XIII ... 427 C

A

Dating Early Greek and Coptic Literary Hands ... 457

List of Contributors ... 491

Index of Subjects ... 493

Abbreviations

ActIr Acta Iranica

ADAI.K Abhandlungen des Deutschen Archäologischen Instituts Kairo, Koptische Reihe

Aeg Aegyptus

AGJU Arbeiten zur Geschichte des Antiken Judentums und des Urchristentums AJP American Journal of Philology

AnBoll Analecta Bollandiana

ANRW Aufstieg und Niedergang der römischen Welt ANTF Arbeiten zur neutestamentlichen Textforschung APF Archiv für Papyrusforschung

Ap. Patr. Apophthegmata Patrum

ASAE Annales du service des antiquités de l’Egypte

BAB.L Bulletin de l’Académie royale de Belgique: Classe des lettres et des sciences morales et politiques

BASP Bulletin of the American Society of Papyrologists BCNH Bibliothèque copte de Nag Hammadi

BCNH.C Bibliothèque copte de Nag Hammadi, section “Concordances”

BCNH.É Bibliothèque copte de Nag Hammadi, section “Études”

BCNH.T Bibliothèque copte de Nag Hammadi, section “Textes”

BEHE.R Bibliothèque de l’Ecole des Hautes Etudes, Sciences Religieuses BETL Bibliotheca Ephemeridum Theologicarum Lovaniensium BG Berlin Gnostic Codex (P. Berol. 8502)

BKP Beiträge zur klassischen Philologie BIE Bulletin de l’Institut Égyptien

BIFAO Bulletin de l'institut français d'archéologie orientale BJRL Bulletin of the John Rylands Library

BO Bibliotheca Orientalis BSac Bibliotheca sacra

BSAC Bulletin de la Société d’archéologie copte ByzZ Byzantinische Zeitschrift

BZNW Beihefte zur Zeitschrift für die neutestamentliche Wissenschaft CBC Cahiers de la Bibliothèque copte

CBM Chester Beatty Monographs CBQ Catholic Biblical Quarterly CCR Coptic Church Review

CCSL Corpus Christianorum: Series Latina CH Corpus Hermeticum

CH Church History

ChrEg Chronique d’Egypte

CM Cursor Mundi

Abbreviations X

CNRS Centre National de la Recherche Scientifique ConBNT Coniectanea biblica: New Testament Series

CRAI Comptes rendus de l’Académie des inscriptions et belles lettres CRINT Compendia rerum iudaicarum ad Novum Testamentum CS Cistercian Studies

CSCO Corpus Scriptorum Christianorum Orientalium

CSCO.S Corpus Scriptorum Christianorum Orientalium, Subsidia CSQ Cistercian Studies Quarterly

CUFr Collections des universités de France ECCA Early Christianity in the Context of Antiquity ECF The Early Church Fathers

EPRO Etudes préliminaires aux religions orientales dans l'Empire romain ETL Ephemerides theologicae lovanienses

ExpTim Expository Times

FH Fragmenta Hermetica

FRLANT Forschungen zur Religion und Literatur des Alten und Neuen Testa- ments

G¹, G², etc. First Greek Life of Pachomius, Second Greek Life of Pachomius, etc.

GCS Die griechischen christlichen Schriftsteller der ersten drei Jahrhunderte GCS.NF Die griechischen christlichen Schriftsteller der ersten drei Jahrhunderte:

Neue Folge

GRBS Greek, Roman, and Byzantine Studies Hors. Reg. Regulations of Horsiesios

HTR Harvard Theological Review

Hyp Hypomnemata

IBAES Internet-Beiträge zur Ägyptologie und Sudanarchäologie ICS Illinois Classical Studies

JAC Jahrbuch für Antike und Christentum JAOS Journal of the American Oriental Society

JARCE Journal of the American Research Center in Egypt JBL Journal of Biblical Literature

JCoptS Journal of Coptic Studies

JCSCS Journal for the Canadian Society of Coptic Studies JEA Journal of Egyptian Archaeology

JECS Journal of Early Christian Studies JJP Journal of Juristic Papyrology JNES Journal of Near Eastern Studies

JPT International Journal of the Platonic Tradition JRH Journal of Religious History

JRS Journal of Roman Studies

JSNT Journal for the Study of the New Testament JTS Journal of Theological Studies

LCL Loeb Classical Library

LEGC Letteratura egiziana gnostica e cristiana LTP Laval théologique et philosophique

MDAI Mitteilungen des Deutschen archäologischen Instituts

MDAI.K Mitteilungen des Deutschen archäologischen Instituts, Abteilung Kairo MH Museum Helveticum

MRE Monographies Reine Elisabeth

Mus Le Muséon

Abbreviations XI NHC Nag Hammadi Codex/Codices

NHMS Nag Hammadi and Manichaean Studies NHS Nag Hammadi Studies

NovT Novum Testamentum

NovTSup Supplements to Novum Testamentum NPNF² Nicene and Post-Nicene Fathers, Series 2 NTOA Novum Testamentum et Orbis Antiquus NTS New Testament Studies

NTTS New Testament Tools and Studies OCP Orientalia christiana periodica OECGT Oxford Early Christian Gospel Texts OECS Oxford Early Christian Studies

OGIS Orientis Graeci Inscriptiones Selectae. Edited by Wilhelm Dittenberger OLA Orientalia lovaniensia analecta

OLZ Orientalistische Literaturzeitung

OPIAC Institute for Antiquity and Christianity Occasional Papers PAM Polish Archaeology in the Mediterranean

PapyBrux Papyrologica Bruxellensia PapyCol Papyrologica Coloniensia Paral. Paralipomena

PatSor Patristica Sorbonensia

PEES.GR Publications of the Egypt Exploration Society, Graeco Roman Memoirs PG Patrologia graeca. Edited by J.-P. Migne

PGM Papyri Graecae Magicae: Die griechischen Zauberpapyri PLB Papyrologica Lugduno-Batava

Pr. Praecepta

PTA Papyrologische Texte und Abhandlungen PTS Patristische Texte und Studien

QSGKAM Quellen und Studien zur Geschichte und Kultur des Altertums und des Mittelalters

RB Revue biblique

RGRW Religions of the Graeco-Roman World RHPR Revue d’histoire et de philosophie religieuses RHR Revue de l’histoire des religions

RSPT Revue des sciences philosophiques et théologiques RSR Recherches de Science Religieuse

R&T Religion and Theology

S¹, S², etc. First Sahidic Life of Pachomius, Second Sahidic Life of Pachomius, etc.

SAA Studia Antiqua Australiensia SAC Studies in Antiquity and Christianity SBLSP Society of Biblical Literature Seminar Papers SBLSymS Society of Biblical Literature Symposium Series

SBo Recension of the Life of Pachomius represented by the Bo, Av, S⁴, S⁵, S⁶, S⁷, etc. (compiled and translated by Armand Veilleux, Pachomian Koinonia, vol. 1)

SC Sources chrétiennes

SGM Sources gnostiques et manichéennes SH Stobaei Hermetica

SHR Studies in the History of Religions (supplements to Numen) SNTSMS Society for New Testament Studies Monograph Series

Abbreviations XII

SNTW Studies of the New Testament and Its World

SPNPT Studies in Platonism, Neoplatonism, and the Platonic Tradition

STAC Studien und Texte zu Antike und Christentum / Studies and Texts in Antiquity and Christianity

StPatr Studia Patristica

TC TC: A Journal of Biblical Textual Criticism Theoph Theophaneia

TLZ Theologische Literaturzeitung TS Theological Studies

TUGAL Texte und Untersuchungen zur Geschichte der altchristlichen Literatur TVOA Testi del Vicino Oriente antico

TynBul Tyndale Bulletin VC Vigiliae Christianae

WGRV Writings from the Greco-Roman World

WUNT Wissenschaftliche Untersuchungen zum Neuen Testament YCS Yale Classical Studies

ZAC Zeitschrift für Antikes Christentum

ZÄSA Zeitschrift für Ägyptische Sprache und Altertumskunde ZDMG Zeitschrift der deutschen morgenländischen Gesellschaft

ZNW Zeitschrift für die neutestamentliche Wissenschaft und die Kunde der älteren Kirche

ZPE Zeitschrift für Papyrologie und Epigraphik

Introduction:

The Nag Hammadi Codices in Context

H

L

L

J

Somewhere in Upper Egypt in the fourth and fifth centuries CE someone manufactured and read the ancient papyrus books that are now known as the Nag Hammadi Codices. They are rather basic, mostly single-quire,

codices, inscribed with texts in Coptic, and covered with protective leather bindings stiffened with cartonnage created by bits and pieces of used papy- rus pasted together. Although there is sporadic decoration to be found both within some of the books and on one of the leather covers,

they have a distinctly utilitarian look. They were clearly made to be read, not to be put on display. In order to understand who read them, and why, however, it is necessary to study them in the context of the religious and literary culture of late antique Egypt. Yet since their discovery in 1945 most research on these enigmatic manuscripts has been directed elsewhere.

The bulk of scholarship on the Nag Hammadi corpus has focused on these texts as examples of “Gnosticism,” in the context of the diversity of Christianity in the second and third centuries. From this perspective, they have been interpreted in light of a range of hypothetical contexts of author- ship distributed across the Roman world, from Rome to Edessa, Antioch, and Alexandria, to mention some of the most popular locations.

Less attention has been payed to the Nag Hammadi Codices’ specifical- ly Egyptian context and a reading of the texts as part of Egyptian Christi- anity at the time when the surviving manuscripts were used, in the fourth and fifth centuries. The contributions in the present volume aim toward remedying this situation by studying the Nag Hammadi Codices, and their texts, in light of the time and place where they were manufactured and read. Thus the following chapters focus on the texts as they appear in ex- tant manuscripts rather than on hypothetical originals, in the Coptic lan- guage rather than in Greek, on the fourth and fifth centuries rather than the second and third, on Egypt, and especially Upper Egypt, rather than the

1 One exception being Nag Hammadi Codex I, which has three quires of unequal length.

2 There is decoration on the cover of Codex II.

2

rest of the Roman world.

This approach, which places the producers and users of the manuscripts in focus, also entails an emphasis on monasticism, and on monastic literary culture and manuscript culture in particular. In short, this book participates in a significant turn towards the concrete ma- terial reality of these fascinating early Christian texts and the manuscripts that contain them.

In recent years a driving force behind this turn in scholarly perspective has been the research project New Contexts for Old Texts: Unorthodox Texts and Monastic Manuscript Culture in Fourth- and Fifth-Century Egypt (NEWCONT) at the University of Oslo, a project generously sup- ported by a grant from the European Research Council.

The goal of the project has been to analyze the production, use, and contents of the Nag Hammadi Codices and similar Coptic manuscripts in the context of the ear- ly monastic movement in Egypt.

The contributors to this volume consist of members of the NEWCONT project and collaborators who have con- tributed to the project through seminars, conferences, and scholarly corre- spondence. Most of the contributions to the present volume were first pre- sented at the NEWCONT conference entitled “The Nag Hammadi Codices in the Context of Fourth- and Fifth-Century Christianity in Egypt,” held at the University of Oslo 16–17 December, 2013.

3 This approach is much inspired by the recommendations of Stephen Emmel, “Religious Tradition, Textual Transmission, and the Nag Hammadi Codices,” in The Nag Hammadi Library After Fifty Years: Proceedings of the 1995 Society of Biblical Literature Com- memoration (ed. John D. Turner and Anne McGuire; NHMS 44; Leiden: Brill, 1997), 34–43; and Tito Orlandi, “Nag Hammadi Texts and the Coptic Literature,” in Colloque international “l’Évangile selon Thomas et les textes de Nag Hammadi”: Québec, 29–31 mai 2003 (ed. Louis Painchaud and Paul-Hubert Poirier; BCNH.É 8; Québec: Les Presses de l’Université Laval, 2007), 323–34.

4 Many of the contributions in the present volume can be said to employ a methodology inspired by the so-called New Philology. On the history of New Philology and examples of its application to early Jewish and Christian manuscripts, including the Nag Hammadi Codices, see Liv Ingeborg Lied and Hugo Lundhaug, eds., Snapshots of Evolving Tradi- tions: Jewish and Christian Manuscript Culture, Textual Fluidity, and New Philology (TUGAL 175; Berlin: Walter de Gruyter, 2017).

5 Funded by the European Research Council (ERC) through a Starting Independent Re- searcher Grant (Starting Grant) under the European Community’s Seventh Framework Programme (FP7/2007–2013) / ERC Grant agreement no 283741. The grant was awarded to Hugo Lundhaug in 2011.

6 A representative example of this approach, and a substantial product of the NEW- CONT-project, is constituted by the editors’ monograph The Monastic Origins of the Nag Hammadi Codices (STAC 97; Tübingen: Mohr Siebeck, 2015). For an up-to-date list of the project’s publications and information regarding its members and activities, see http://www.tf.uio.no/english/research/projects/newcont/.

Introduction

3 The editors have organized the volume into four sections to highlight

special themes: I. The Monastic Life; II. Egyptian Christianity and its Lit- erature; III. Religious Diversity in Egypt; and IV. Scribes and Manuscripts.

The chapters in Part I, The Monastic Life, focus especially on how the Nag Hammadi Codices and their texts supported those who sought trans- formation in the ascetic life and the monastic communities taking shape from the fourth century onward. The first chapter, by Jon Dechow, “The Nag Hammadi Milieu: An Assessment in the Light of the Origenist Con- troversies,” has a unique history of its own, as it publishes for the first time a paper he presented in 1982 at the AAR Western Region Annual Meeting, and which has often been cited in scholarship on the Upper Egyptian mo- nastic environment of the codices. Dechow situates the codices within Pa- chomian monasticism and the theological controversies over the legacy of Origen that erupted toward the end of the fourth century. Through a de- tailed analysis of evidence from Pachomian sources, he illustrates the eco- nomic life of Pachomian monasteries and the logistics necessary for their operations. This picture, in turn, supports the view that the more economi- cally-oriented cartonnage documents from the covers of the codices stem from the practical side of monastery life. In an extended appendix to the original paper, Dechow discusses how the Nag Hammadi Codices could have been understood within Christian orthodoxy of the fourth and fifth centuries before more rigid definitions of orthodoxy were formulated.

The next chapter, by James Goehring, “The Material Encoding of Early Christian Division: Nag Hammadi Codex VII and the Ascetic Milieu in Upper Egypt,” discusses how Codex VII fits into the broader geographical, social, and religious environment of late fourth-century Egypt, which wit- nessed drastic development, conflict, and consolidation within the monas- tic movement. Through an intertextual reading of the five tractates in Co- dex VII, Goehring highlights the unique spiritual identity that the codex as a whole encourages readers to adopt. The design of Codex VII, Goehring suggests, reflects a spiritually-oriented minority group in conflict with clerical authorities, especially over issues of Christology and bodily resur- rection.

Next, the chapter by Melissa Harl Sellew, “Reading Jesus in the Desert:

The Gospel of Thomas Meets the Apophthegmata Patrum,” explores how

ascetics in late antique Egypt would have found the teachings in the Gos-

pel of Thomas (NHC II,2) to be beneficial in their quest for self-

transformation. Sellew points to a number of shared themes between the

Greek collections of the Sayings of the Desert Fathers (Apophthegmata

Patrum) and the Coptic Gospel of Thomas, including the ancient genre of

chreiai, which was designed to edify and instruct readers through pithy

sayings and short stories unbound to any particular framing narrative.

4

Readers would have found in the Gospel of Thomas, as in the Apophtheg- mata Patrum, guidance for discovering the authentic self, for making ethi- cal progress, and for living the interior life of the monachos.

The final chapter in Part I, by Blossom Stefaniw, “Hegemony and Homecoming in the Ascetic Imagination: Sextus, Silvanus, and Monastic Instruction in Egypt,” analyzes the Sentences of Sextus (NHC XII,1) and the Teachings of Silvanus (NHC VII,4) from the perspective of monastic textuality, i.e., the kind of instructional texts read by monks, comparable to the guiding literature produced by figures such as Evagrius Ponticus and Antony (as he appears in his Letters). Such books guided ascetics on the path to master bodily passions and achieve victory over the adverse forces of distracting, troubling thoughts. This path was understood by monks as leading to the ultimate achievement of a masculinity that was characterized by total domination of one’s self. Through progressive detachment from this world, the ascetic sojourner travels the road toward a spiritual home- coming with God.

Part II of the volume, Egyptian Christianity and its Literature, presents three case studies which show how texts and traditions in the Nag Ham- madi Codices display continuities in contemporary and later Egyptian Lit- erature. The chapter by Dylan Burns, “Magical, Coptic, Christian: The Great Angel Eleleth and the ‘Four Luminaries’ in Egyptian Literature of the First Millennium CE,” traces lore surrounding angelic figures well- known from Nag Hammadi texts within the much wider world of Egyptian magical spells, amulets, and homilies. Burns demonstrates that these an- gels took on a life of their own far beyond Nag Hammadi, and suggests that it may have been the popularity and power of such angels that, in part, attracted the interests of those who owned the Codices in the first place.

The Four Luminaries, traditionally associated with Gnostic angelology, are thus revealed as important figures within the traditions and ritual practices of Egyptian Christianity.

Next, Julio Cesar Dias Chaves, in “From the Apocalypse of Paul to the Coptic Epic Passions: Greeting Paul and the Martyrs in Heaven,” examines common motifs shared between the Apocalypse of Paul (NHC V,2) and other Coptic stories of heavenly ascent, especially martyr hagiographies with narratives of the hero’s post-passion entrance to heaven. Chaves pays special attention to the motif of greetings in these narratives, according to which the hero greets, or is greeted by, the heavenly saints upon arrival.

According to Chaves, the greeting-motif is far less commonly found in

older Jewish and Christian apocalyptic literature, but is quite common in

Coptic ascents. The Apocalypse of Paul thus reflects ascent traditions

common to the Coptic literature of its manuscript context and beyond,

which would have been recognizable and intelligible to Coptic readers. In-

Introduction

5 deed, Chaves suggests the potentially controversial theology of the text,

with an assumed subordinate, even adversarial creator-god, may have been less important to Coptic readers than its account of the apostle Paul’s jour- ney to heaven and his meeting with the saints.

The final chapter of Part II, by Ulla Tervahauta, “The Soul Flees to Her Treasure where Her Mind Is: Scriptural Allusions in the Authentikos Log- os,” examines how biblical imagery (e.g., the Wheat and the Chaff, and the Treasure of the Heart) are adapted and intertwined into the unique narra- tive of the soul’s turbulent experience in the world and her return to her heavenly home as narrated in the Authentikos Logos (NHC VI,3). Terva- hauta provides a detailed study of four scriptural allusions in this treatise, with illuminating discussion of how the same images were interpreted by other early Christian authors, including Clement, Origen, and Didymus the Blind, whose writings provided important inspiration for later Egyptian thinkers.

Part III, Religious Diversity in Egypt, features studies of potential inter- action between Egyptian Christians and other religious traditions in late antique Egypt. Christian Bull, in “Hermes between Pagans and Christians:

The Nag Hammadi Hermetica in Context,” investigates how the Hermetic tractates in Nag Hammadi Codex VI might have been understood by the Christians who produced and read the codex. Bull first treats the evidence for Hermetic cult practices in fourth-century Egypt, especially in Upper Egypt, contemporary with and in proximity to the Nag Hammadi Codices;

next, he discusses how Christians in late antiquity interpreted Hermetic texts and incorporated them into their theological works; and finally, he offers suggestions for how and why the Hermetic treatises in Codex VI were included in that collection to serve the interests of Christian monks.

The next chapter, by René Falkenberg, “What Has Nag Hammadi to Do with Medinet Madi? The Case of Eugnostos and Manichaeism,” explores the possibility of a literary relationship between Manichaean texts from Upper Egypt and the treatise Eugnostos as preserved in two copies from Nag Hammadi (NHC III,3 and V,1) and in a rewritten version entitled the Wisdom of Jesus Christ (NHC III,4 and Berlin 8502,3). Previous studies have suggested that Nag Hammadi texts may have influenced Manichaean thought, based on the assumption that the original versions predate Mani- chaeism. Falkenberg turns the relationship around, and from the perspec- tive of New Philology, argues that Manichaean theology may have influ- enced the rewriting of Christian texts such as Eugnostos.

The final chapter of Part III, by Paula Tutty, “Books of the Dead or

Books with the Dead? Interpreting Book Depositions in Late Antique

Egypt,” challenges the suggestion that certain Christian books, including

the Nag Hammadi Codices, were discovered as grave goods and therefore

6

might be interpreted as Christian ‘Books of the Dead’ for aiding the soul’s journey to the afterlife. Tutty provides a detailed discussion of the Egyp- tian Book of the Dead, its history, contents, function, variety of forms, and development, and its eventual demise prior to the Christian period. She critically examines the evidence for Christian books found in graves, and reminds readers that the exact setting in which the Nag Hammadi Codices were buried remains unknown.

Part IV, Scribes and Manuscripts, features studies of the Nag Hammadi texts and other Egyptian manuscripts that focus on issues of codicology, scribal practices, and paleography. Hugo Lundhaug, in “The Dishna Papers and the Nag Hammadi Codices: The Remains of a Single Monastic Li- brary?” explores the possibility that the Nag Hammadi Codices and the Dishna Papers may stem from the Pachomian monastic federation. After reviewing the ongoing scholarly debate over which texts belong to the Dishna discovery, Lundhaug provides a detailed comparison of the two manuscript collections, with attention to codicology, paleography, scribal practices, languages, dialects, dating, and doctrinal contents. He responds to alternative theories which have highlighted the differences between the two collections, and ultimately concludes that the diversity of readings found in both groups reflects what one should expect from monasteries such as those of the Pachomians.

The next chapter, by Louis Painchaud, “The Production and Destination of the Nag Hammadi Codices,” argues against the notion that the Nag Hammadi Codices constitute a single library and focuses instead on the identifiable sub-collections, each of which had its own history prior to be- ing united with the others (perhaps only at the time of burial). Through an analysis of duplicate tractates within the overall collection, scribal notes, paleography, dialects, book-binding styles, and cartonnage documents, Painchaud distinguishes between the producers of the various sub- collections and their destinations – that is, the people for whom they were copied.

Next, Michael Williams and David Coblentz, in “A Reexamination of

the Articulation Marks in Nag Hammadi Codices II and XIII,” present a

statistical analysis of apostrophe marks in NHCs II and XIII, casting new

light on old questions concerning how many scribes worked on the codi-

ces, the nature of their copying habits, and the relationship of the extant

copies to their exemplars. Their analysis suggests that variation in ortho-

graphic features found among the seven tractates of Codex II is the result

of the scribes’ adhering closely to different exemplars wherein such mark-

ings were already present. Furthermore, they find that the noticeable varia-

tion in scribal styles as well as usage of articulation marks suggests a

Introduction

7 group of scribes who, despite a similar training, also maintained their own

personal styles.

The volume’s final chapter, by Christian Askeland, “Dating Early Greek and Coptic Literary Hands,” critically evaluates the scholarly practice of dating manuscripts by paleography and reassesses the time periods in which many of them, biblical and otherwise, may have been produced.

Through a preliminary examination of manuscripts that can be dated on grounds other than paleography, he challenges the widely accepted theory that book-hands developed linearly over time, with a rise, peak, and de- cline. Other features relevant for dating manuscripts are discussed, such as dialects, djinkim points, material (papyrus, parchment, paper), radiomet- rics, codicology, and provenance. Askeland ultimately cautions readers that many manuscripts assigned by paleography to dates as early as the fourth and fifth centuries may actually come from later periods, even the eighth and ninth centuries.

In summary, the chapters in this volume contribute to the recent trend in scholarship on the Nag Hammadi Codices that seeks to integrate them into the history of Christianity in Egypt, to understand them as part of Egyptian Christianity’s literature, practices, controversies, and cultural productions.

It is hoped that the breadth of topics discussed, the sources examined, and the methods used, will inspire further research in this direction.

Bibliography

Emmel, Stephen. “Religious Tradition, Textual Transmission, and the Nag Hammadi Codices.” Pages 34–43 in The Nag Hammadi Library After Fifty Years: Proceedings of the 1995 Society of Biblical Literature Commemoration. Edited by John D. Turner and Anne McGuire. Nag Hammadi and Manichaean Studies 44. Leiden: Brill, 1997.

Lied, Liv Ingeborg, and Hugo Lundhaug, eds. Snapshots of Evolving Traditions: Jewish and Christian Manuscript Culture, Textual Fluidity, and New Philology. Texte und Untersuchungen zur Geschichte der altchristlichen Literatur 175. Berlin: Walter de Gruyter, 2017.

Lundhaug, Hugo, and Lance Jenott. The Monastic Origins of the Nag Hammadi Codices.

Studien und Texte zu Antike und Christentum 97. Tübingen: Mohr Siebeck, 2015.

Orlandi, Tito. “Nag Hammadi Texts and the Coptic Literature.” Pages 323–34 in Collo- que international “l’Évangile selon Thomas et les textes de Nag Hammadi”: Québec, 29–31 mai 2003. Edited by Louis Painchaud and Paul-Hubert Poirier. Bibliothèque copte de Nag Hammadi: Section “Études” 8. Québec: Les Presses de l’Université La- val, 2007.

Part I

The Monastic Life

Subject Index

Aaron 237 Abammon 209 Abbaton 367n172 Abel 148n35, 367n173

Abraham 110, 128, 132, 156, 175 Abraham of Farshut 77n124, 78 Abraxas 307

Abydos 216, 312, Acts of John 475

Acts of Paul 335n34, 340, 354n123 Acts of Peter and the Twelve Apostles

56, 158, 162, 243, 246, 248, 250 Acts of the Apostles 459n10, 472n61,

483n99, 483n104 Adam 148, 151, 153n53

Afterlife (see also Underworld) 6, 287–89, 292, 302, 304, 306, 307n75, 309, 311, 313, 318 Agamemnon 313

Agathos Daimon 218, 235 Agathon 99

Akhmim (see also Panopolis) 217n45, 288n3, 292–93, 296, 306n70 Alchemy 222, 223n71, 224

Alexandria 1, 21, 32, 41, 72n106, 75–

76, 107n1, 185, 218, 229, 231n107, 239–40, 242, 245, 249, 262, 264, 356–57

– patriarch of 24, 26–27, 32, 40–42, 157n79, 209n8, 231, 239, 242, 264n11

Alexandrian script 476n70 – majuscule 461, 467, 476–78 – uncial 484

Alexandrinus, Codex 350, 467–68 Allegorical exegesis 129, 237, 241,

248

Allogenes 62–63, 71, 208n6

Al-Mudil Codex 287n1, 290–93, 317, 481n89

Alonius 96 Al-Qasr 330 Al-Qurnah 332 Amduat 305 Amenirdis I 305n64

Ammianus Marcellinus 216n42, 228–

29

Ammon, Letter of 72n106, 75 Ammon Scholasticus 216–19, 240 Ammonius, pagan teacher 227n90,

229

Ammonius the Tall 25, 42 Amos 459

Amulets 4, 152n50, 156, 291, 302, 305, 308, 348, 367

Anastasius I 41n107 Anatolius 215–16, 225

Ancoratus: see Epiphanius, Ancoratus Anchorites 72n106, 85, 92

Androgyny 120n33, 271–72, 350 Angels 4, 30, 95, 97, 123–24, 141–42,

145, 147

Ani, papyrus of 304n61 Annianus 245, 249

Anthimus of Nicomedia 231n107 Anthropomorphites 17, 30–31, 45n122 Antioch 1, 15, 173n48

Antoninus Pius 309n83 Antonius, philosopher 212, 229 Antony, Saint 4, 35n91, 56, 61, 67, 76,

92–93, 95–99, 108, 110, 112n11, 114n19, 115–16, 122, 129, 132–33, 178n72, 239–40

– letters of 35n91, 55–56, 58, 70–71, 85, 94n35, 110, 115, 116n24, 117, 120–22, 123n38, 129, 132–33 – Life of: see Athanasius – monastery of 115n22 Apaioulle 178

494

C4–5) 22–23, 352 Aphrodite 293n21 Aphthonius 21

Apocalypse of Adam 145n18, 266, 278n45, 279n46, 341, 350n104, 367n173, 392, 407n86, 417n120 Apocalypse of Elijah 251, 292,

293n22, 354n123

Apocalypse of James, First 265n12, 266n17, 392

Apocalypse of James, Second 266n17, 392

Apocalypse of Paul 4, 163–67, 169–

70, 174–80, 266n17, 392 Apocalypse of Peter 60, 64, 65, 67,

151n49

Apocryphal books 27, 30, 32n79, 41, 43, 71, 89n23, 119, 163, 168, 198, 224–25, 245, 265, 269n24, 297, 335n34, 354, 365, 367–68, 417 Apocryphon of James 55, 392, 404 Apocryphon of John 129, 142–43,

145–46, 150–51, 154, 158, 183, 250n195, 266n17, 278n46, 341, 350n104, 353, 367n173, 389–93, 398, 403, 416–19, 433n23, 452n66, 453

Apollo, monastery of 366–68 Apollonius of Tyana 229

Apology of Phileas 335n34, 342n60 Apophthegmata Patrum 3–4, 35,

57n26, 67n87, 81, 82n4, 83–101, 107n1, 110n5, 115n22, 119n149, 251–52, 265, 371n189

Apotaktikoi 72

Arabs 152n50, 173, 294n27, 301, 476 Arabic 112n11, 114n19, 115, 300, 366 Aramaic 146n25, 157, 194

Arcadius 40–41

Archaizing tendency 461, 463 Arians 15, 41n106, 115, 167, 266,

352n114

Aristotle 118, 190, 209n8, 229n99, 231n107

Arius 115 Armant 227n90

Armenian 75, 112, 113n14, 243n165 Artapanus 232, 236n133

Asceticism 3–4, 20, 30n77, 46, 53, 57–58, 62, 67–72, 74–75, 81n2, 83, 85–88, 90, 92–101, 107–10, 112–

23, 125–35, 191–93, 196, 202, 252, 277, 293, 367

Asclepiades 229

Asclepius 211, 232, 235, 240, 246 Asclepius (Perfect Discourse) 56, 207,

211–14, 222, 223n71, 228–29, 232, 235n131, 239n144, 240n152, 243–

51, 404

Ashmunein (see also Hermopolis) 76, 153n53, 214n35, 292

Astrology 154n59, 209–11, 215, 216n42, 217–18, 220n62, 228–29, 231, 237–39, 242, 264, 278–82, 367 Asyut 333n27, 366

Athanasius 13, 25, 71, 73, 115, 173–

74, 291, 356, 367–68

– Letter of 367 16, 26, 28–31, 32n79, 34, 37, 40, 46–47, 300, 301n52, 352 – Life of Antony 93, 115, 195–96,

291n15, 371n189 Atlas 241, 243

Augustine 14, 212, 229, 242–43, 248, 250, 278

– City of God 212n22, 242–43 Ausonius 75

Authentikos Logos (NHC VI) 5, 56, 183–202, 243, 246, 249–51 Autogenes 142–43, 145–46, 149, 158,

247

Avarice 123, 125, 126n40, 195 Ba 303n60, 305, 308, 311, 313 Bahri Mamluks 301

Bala’izah 338n45, 366–68, 374, 458, 461n21, 480n85, 483

Baptism 59, 64, 70, 144n14, 145, 146n24, 179–80, 188, 199–201 – of five seals 146n24, 367n173, Barbelo 61, 142–44, 146, 150–52,

154, 156, 158

Barbelo Gnostics 146, 150–52, 154, 156, 158

Barsanuphius 193, 194n43 Bartholomew 298

Basil of Caesarea 13, 35, 300n49 Basilides 157, 262n6

Bedouins 301

Subject Index

495

Beni Sueif 290 Bes 216

Bezae, Codex 345n77

Bible, the 5, 7, 30n77, 43, 53–54, 62, 81n2, 82n4, 84, 87–90, 97, 100–

101, 108, 110, 115, 118, 119n31, 121, 122n36, 127, 133–34, 149n41, 177n66, 183–84, 185n5, 186–88, 191, 195–98, 202, 208n3, 234, 244n168, 250, 268, 288n3, 288n4, 288n5, 330n10, 349, 350n108, 351–

52, 354–55, 360, 363–65, 367, 373n197, 374n198, 375, 394n19, 415, 459, 461–63, 465, 467, 468, 470, 472, 473n65, 476–81, 484 – Sahidic translations of 192, 193n39,

333n22, 363–64, 459, 480 Bilingualism 227n90, 342–43, 362,

461

Bishops 25, 32, 45–46, 60, 65, 74, 113n15, 115, 139, 239, 264n11, 276, 307n72, 352, 408n89 Blemmyes 223

Bodmer Library 229n44, 329n3, 334, 337n41, 351n110

Bodmer, Martin 334, 336n38 Bodmer Menander Codex 340–341,

348, 370

Bodmer Miscellaneous Codex (see also Dishna Papers) 334n31, 340n49, 341–342, 346, 428n4 Bodmer Papyri: see Dishna Papers Bodmer Visions Codex 335n34, 340–

41, 346–47, 370, 371n187, 372 Bohairic 26, 72n106, 226n85, 343,

349–50, 366, 461, 471–72, 476–78, 480–81

Book of the Dead 5–6, 287–94, 301–

12, 315, 317–19

Book of the Resurrection of Christ 298 Book of Thomas 405, 409, 430, 453 Book of Traversing Eternity 307–8 Book of Watchers 223n71, 250 Books 1, 4–7, 23, 26, 27n45, 28, 30,

32–34, 40–41, 45, 53, 57, 62–63, 65–66, 68, 81, 82n4, 87, 91, 93–94, 96n42, 100, 107n1, 111, 114, 117, 118n31, 119n149, 198, 202, 209–

10, 219–20, 224–25, 228, 230, 231n107, 234–35, 240, 242, 247,

250–51, 287–92, 294–96, 299–301, 303, 308n80, 310n81, 310n86, 312–

13, 317–19, 339, 342n63, 351, 354, 365, 369–70, 373–75, 388, 406–7, 413n12, 418n120, 427–29, 453, 472n63

– bindings of 1, 6, 17, 93, 244, 300n49, 353, 363, 389, 396–97, 398n38, 399, 459–60, 467, 483 – censorship of 27n45, 30, 32, 34, 40–

41, 45, 300, 352, 354 – destruction of 30–31, 45

– networks of exchange 247n183, 353, 419

– production of 28, 30, 53, 63, 68n92, 87, 91, 93–94, 247, 295, 300, 304n61, 347–48, 353, 364–65, 369, 373–74, 388, 408–9, 427–29, 452n64, 453, 472n63 British Library manuscripts – BL Or. 1920 475 – BL Or. 5000 (Psalter) 292 – BL Or. 5001 292, 298n41

– BL Or. 7022 165n7, 165n7, 175n60, 176n63, 176n64

– BL Or. 7027 298n43

– BL Or. 7594 (Deuteronomy Codex) 292n19, 317, 368n178, 459 Cain 367n173

Camels 21

Canon 28, 31–32, 82n3, 89, 90, 112, 119, 186, 265, 293, 319, 349, 351–

52, 363, 365, 367, 375, 480 Canon of Nicea 298

Canopus 212

Catherine, St., monastery 115n22 Cave of the Nymphs 129 Caves 32, 316–17, 353 Cave T8 (Psalms cave) 316 Cave T65 316

Cemeteries (see also Funerals) 5–6, 33, 39, 97, 174, 212, 214, 218, 251, 287, 288n3, 289–93, 294n24, 295–

96, 299–301, 303–6, 309, 312–19 Cenobites 20, 22, 30, 93

Centuries (CE)

– 1^st 13–15, 33, 90, 199, 214, 217, 262, 266, 311, 312n93, 464

496

112–113, 142, 146, 150, 156–58, 164, 194, 199, 201, 207, 214, 217, 230, 262–263, 266, 310–11, 312n93, 313, 317, 356, 360n144, 361, 464–66, 468

– 3^rd 1, 13–14, 28, 33, 89, 142, 156, 163n3, 194, 207, 212–13, 217–18, 223, 226n86, 228n95, 251, 263, 264n11, 312n93, 314, 356, 360–61, 417n120, 459–60, 464–66, 468, 482–83

– 4^th 1, 3, 5, 11–17, 20, 23, 28, 30, 33, 35n91, 36, 38n97, 39, 45, 53, 55–

56, 58, 62, 63n55, 71, 76, 86–87, 90, 107–9, 114–16, 128–29, 134–

35, 152, 156–57, 163–64, 167, 169n33, 169n34, 171–74, 180, 183, 193n36, 194, 207–18, 225–31, 233–

34, 245–46, 251, 264n10, 266–67, 290, 293, 299n46, 310n85, 314, 333n22, 338n43, 345, 347, 351, 354–55, 356n129, 357, 360n144, 361–62, 368, 373, 417n120, 453, 458n7, 459–60, 464–65, 468–70, 473–74, 477, 479, 481, 483–84 – 5^th 1–3, 7, 32, 34, 39, 41–42, 44, 58,

69, 71, 74, 85n12, 87n19, 101, 109, 163–64, 169, 173–74, 177, 183, 194, 199, 208, 212, 217, 229–30, 233, 243, 245–46, 251, 264, 266–

67, 272n31, 273n31, 275, 277, 282, 293n21, 294, 301, 311, 313n95, 314n101, 317, 338n43, 346–47, 351, 353, 355, 360n144, 362–63, 368n178, 373, 375, 409, 417n120, 418n120, 459n11, 468–70, 474, 477, 479, 481, 484

– 6^th 44, 73, 77n124, 85, 152n50, 163n3, 193, 194n43, 219n58, 252, 290n9, 291–92, 294, 295, 300–1, 314, 315n102, 338n43, 353, 355, 358, 360, 362, 468–70, 477, 479, 481, 483

– 7^th 153, 163n3, 173, 294–95, 300, 338n43, 355, 363, 366, 368, 458, 476, 478–79, 481, 483

– 8^th 7, 153, 294–95, 345n77, 357–58, 366, 368, 468, 477, 479–81, 483–84

– 9^th 7, 153n53, 157n79, 294–95, 297, 300–1, 357, 468, 477, 481, 483 – 10^th 115n22, 153, 294, 297n37, 300,

476n70, 477 481, 483–84 – 11^th 292, 294, 300, 483–84 – 12^th 83n7, 292, 294, 300, 483 – 13^th 300–1

– 14^th 194, 294, 301, 481 – 15^th 219n58, 294, 300n48 Chalcedon, Council of 34n83, 40,

77n124

Chaldaean Oracles 229

Chaos 119, 121–23, 126, 130, 147, 251, 248, 275

Charity 20–21, 98, 198n57, 200 Chenoboskion/Sheneset 16, 29, 46,

315, 330, 354, 400

Chester Beatty Coptic Codex A 471 Chester Beatty Coptic Codex B 471 Chester Beatty Codices 472 – IX (Esther) 360

– X (Daniel) 360

Chester Beatty Library (see also Dishna Papers) 299n44, 334, 337n41, 351n110, 362–63, 483 Children

– literal 29, 95, 107, 123, 166, 175, 287

– metaphorical 29, 110, 115–17, 123, 307n72

Chreiai 3, 81n2, 83–86, 87n20, 88–90, 97

Chrismation 146n24, 201 Cicero 214, 335n34, 343n67 Clement of Alexandria 5, 13, 18n11,

185, 189–193, 199, 209n8, 215n39, 230

– On the Salvation of the Rich Man 193

– Stromata 193 Cleopatra VII 309

Clergy (see also Bishops; Priests) 3, 24–26, 31, 56, 58, 70, 299n46, 373 Codicology 6–7, 57, 70, 339–40,

344n71, 348, 351, 354, 355n125, 361, 364, 368n178, 374, 376, 389n10, 395n29, 419, 464n31, 478, 482–83

Coins 316, 459, 472, 483 Cologne collection 338, 362

Subject Index

497

Colossians 185

Concept of Our Great Power 56, 243, 246, 248–50

Constantine I, Roman Emperor 28, 231, 472–73

Constantinople 41n107, 44, 229, 241 Contemplation 30, 36, 117n28 Coptic Museum in Cairo 287n1, 291,

298n40, 334, 419n121

Corinthians, First epistle to 70, 184–

85, 278n45

Corinthians, Second epistle to 29, 166, 275n36, 315n111

Cosmology 16, 124, 264, 267, 274, 282

Crosby–Schøyen Codex 335n34, 356n129, 360, 482

Crucifixion: see Christ, passion of Crux ansata 342, 405

Cryptogram 404, 412–13, 414n113, 415

Cynicism 113–14

Cyril of Alexandria 29n68, 209n8, 230–31, 232n113, 233–36, 239–43, 247–48, 250

– Against Julian 231, 242–43 Dakhleh Oasis 483

Dair al–Qusair 233 Daniel, book of 360

Davithe 143, 147, 152–53, 155–56, 158

Deacons 60, 65

Deir al–Malak: see Gabriel, monastery of at Naqlum

Demetrius Cythras 216

Demons 64, 91, 116, 117n26, 127, 147, 196, 211, 220–223, 225, 243, 280, 308,

Demotic 214n31, 226, 227n90, 309n81, 310n86, 311n89, 458, 461n21

Dendera 333

Deuteronomy 292, 317, 459 Devil, the 66, 123–24, 194–96,

367n172

Dialect mixture 76, 300, 332n18, 342–

43, 366, 389, 396, 401–3, 405, 417, 479–81

Dialogue of the Savior 395n29, 419n121

Didymus the Blind 5, 128n42, 129, 193, 233–40, 242, 245

– Commentary on Ecclesiastes 236 – Commentary on the Psalms 237 – On the Trinity 233–35, 239–40 Diodorus Siculus 241

Dioscorus 41–42, 44–46, 300, 352–53 –Letter to Shenoute 300

Diospolis Magna 228, 248 Diospolis Parva 315, 400 Diospolite nome 400

Discourse on the Eighth and Ninth 57, 211, 226–27, 243, 245, 247–50, 252 Dishna 332–33, 373n195, 479 Dishna Papers 6, 298, 299n44, 329–

34, 336–51, 354–57, 360–70, 371n187, 372–76, 479, 483 – Chester Beatty XIII 340n49 – Chester Beatty XIV 340n49 – Chester Beatty XV 340n49 – Chester Beatty Ac. 1390 335n35,

340, 342n64, 342n66, 348, 369, 372,

– Chester Beatty Ac. 1486 337n41, 362–363

– Chester Beatty Ac. 1494 and 1495 337n41, 363

– Chester Beatty Ac. 1499 335n35, 340n49, 342n64, 343n67, 351n111 – Chester Beatty Ac. 2554 335n35 – Chester Beatty Ac. 2556 337n41,

340n49, 362

– Chester Beatty Ms. W. 145 337n41, 362

– Montserrat Miscellaneous Codex 340n49, 341, 342n64, 343n67, 372 – P. Barc. 45 348

– P. Bodmer I 332n17, 335n35 – P. Bodmer II 335n34, 340n49, 341,

347–48, 351n110, 356, 361, 364 – P. Bodmer III 335n34, 340, 343–46,

349–50, 360

– P. Bodmer IV 335n34, 344n72, 348 – P. Bodmer V 335n34, 344n72,

346n84, 354n123

– P. Bodmer VI 332n18, 335n34, 343, 481n89,

498

344n72, 346n84, 364, 369 – P. Bodmer VIII 334n31, 334n34,

335n34, 344n72, 346n84, 364, 369 – P. Bodmer IX 335n34, 344n72,

346n84, 369

– P. Bodmer X 335n34, 344n72, 346n84, 354n123

– P. Bodmer XI 335n34, 344n72, 346n84

– P. Bodmer XII 335n34, 344n72, 346n84

– P. Bodmer XIII 335n34, 344n72, 346n84

– P. Bodmer XIV–XV 334n31, 335n34, 340–41, 347n90, 348, 352, 356, 361, 364

– P. Bodmer XVI 335n34, 341, 348 – P. Bodmer XVII 335n34

– P. Bodmer XVIII 335n34, 340n49 – P. Bodmer XIX 335n34, 344n72,

351n111

– P. Bodmer XX 335n34, 342, 344n72, 346n84

– P. Bodmer XXI 335n34, 340–41, 344n72

– P. Bodmer XXII 335n34

– P. Bodmer XXIII 333, 335n34, 340–

41, 348

– P. Bodmer XXIV 335n34, 340–41, 344n72, 348

– P. Bodmer XXV 335n34, 344n72, 348

– P. Bodmer XXVI 335n34, 344n72 – P. Bodmer XXVII 340n49, 344n72 – P. Bodmer XXVIII 335n35 – P. Bodmer XXIX 335n34, 344n72,

346n85

– P. Bodmer XXX 335n34, 344n72, 346n85

– P. Bodmer XXXI 335n34, 344n72 – P. Bodmer XXXII 335n34, 344n72,

347

– P. Bodmer XXXIII 335n34, 344n72, 347

– P. Bodmer XXXIV 335n34, 344n72 – P. Bodmer XXXV 335n34, 344n72 – P. Bodmer XXXVI 335n34, 344n72 – P. Bodmer XXXVII 335n34,

344n72, 346n85

– P. Bodmer XXXIII 335n34, 344n72, 346n85

– P. Bodmer XXXIX 337n41 – P. Bodmer XL 335n34

– P. Bodmer XLI 335n34, 340, 347, 354n123

– P. Bodmer XLII 351n111 – P. Bodmer XLIII 144n13, 335n34,

340, 348, 350, 354n123 – P. Bodmer XLV 335n34, 340n49,

344n72

– P. Bodmer XLVI 335n34, 340n49, 344n72

– P. Bodmer XLVII 344n72 – P. Bodmer XLVIII 335n35 – P. Bodmer XLIX 335n35 – P. Bodmer L 332n17 – P. Bodmer LI 348 – P. Bodmer LIII 333 – P. Bodmer LIV 333 – P. Bodmer LV 333 – P. Bodmer LVI 333 – P. Köln I 3 348 – P. Köln IV 174 337n41 – P. Köln VIII 331 348 – P. Köln Kopt.1 337n41 – P. Köln Kopt.2 337n41

– Schøyen MS 193 335n34, 340n49, 341, 360, 368n178

Dittography 447–48, 452–54 Djinkim points 7, 480–81 Docetism 15, 54–55, 59–60

Documentary hands 357–58, 468–69, 472n63, 472n64, 473, 479 Domnius the Armenian 75 Doxology 145, 184, 197–98, 201 Ductus 460, 471

Dura Parchment 24 Easter 26, 37, 76, 81, 360 Eden 32, 100, 148, 367n173 Edfu 296, 298, 367n172, 484 Education 57–58, 67, 107n1, 115–16,

118, 119n31, 125, 217, 226, 227n90, 288, 305–6, 310–11, 313, 371, 453, 480

Egypt

– Lower 16, 36, 67, 85n13, 86–87, 245

Subject Index

499

– Middle 402, 459, 481n86, 481n89, 483n98

– Upper (see also Thebaid) 1, 3, 5, 11, 16–17, 23, 27, 30, 36–37, 41, 54, 58, 69, 73–77, 163n3, 208, 216, 218, 245, 262, 292, 298, 329, 331, 333, 343, 352–53, 356–57, 364–65, 373, 376

Eleleth 4, 141–59 El-Hibeh 290 Empedocles 216 Ennead 56, 209n10 Enoch 250, 295, 317 Enoch, first book of 32, 294 Ephesians 184

Ephesus, Council of (431) 43 Ephrem the Syrian 197

Epigraphic dating 463–64, 467, 479 Epiphanius of Salamis 13–16, 20n27,

28, 32n78, 32n81, 33–37, 41n107, 43–44, 189n22, 197n53, 268n23 – Anchoratus 15–16, 36–37, 43,

268n23

– Letter to John of Jerusalem 16, 20n27

– Panarion 14–16, 33, 34n85, 36–37, 41n107, 43–44, 268n23

Epiphanius, monastery of at Thebes 408n89

Eschatology 37, 42, 53, 63, 67–68, 145n17, 184, 198, 201, 246–47, 250, 273, 289

Esther 360

Eucharist 24, 26, 70, 201, 314 Eugnostos 5, 129, 261–82, 350n104,

390–93, 405, 414, 417n120, 419 Euhemerism 232, 239, 247–48 Eunomianism 40, 41n106 Euripides 234n122 – Alcestis 335n34, 343n67 Eusebius 28, 179n76, 191n31,

231n107, 232n115, 236n133, 243, 250

Eustathius of Antioch 13

Evagrius Ponticus 4, 16, 29n71, 35, 66n77, 67, 108, 109n3, 110–22, 126–34

– Antirrhetikos 116 – Chapters on Prayer 117

– Praktikos 116, 117n26, 118, 127, 134

Eve 148n35

Exegesis on the Soul 183, 202, 350 Exodus 241n158, 341

Ezra

– Fourth book of 198–99 – Fifth book of 184, 198–99 – Sixth book of 198–99 Faw Qibli: see Pbow

Fayum 297, 313, 314n101, 357n133, 367n172, 477n73

Fayumic 366, 477n73, 479–81, 483 Festivals 171, 215, 226n86, 318 Firmus 75

Flavia Neapolis (Nablus) 194 Flooding 211, 250

Fourth Martyrdom of St. Victor 176 Funerals 39n100, 290, 292, 294n24, 296n33, 299n46, 303n58, 303–5, 308–9, 312–17

Funerary texts 39, 307, 311 Gabriel the Archangel – Investiture of 155, 158

– Naqlum monastery of 299, 314–15 Galatians 184

Genesis, book of 15, 100, 268, 340, 343n68, 344, 348–50, 363–64, 367n173, 474

George Syncellus 223n71, 249, 250n193, 250n194

Georgian 112, 115

Glazier Codex 291, 335n35, 470, 481–

83

Gnosticism 1, 4, 12–16, 18, 27–28, 31–37, 38n98, 39n98, 41–42, 46–

47, 55, 58, 60, 63n55, 88, 90, 109n4, 141–42, 145n17, 147, 153–

58, 163n3, 164, 167, 177, 179, 194, 201, 207–8, 244–45, 261, 301n52, 311, 330n5, 339, 349n103, 364–65, 367–68, 374, 407n88, 413n108, 417 Gnostics 32–33, 146, 157–58, 207,

231n107, 244, 364–65

God 4–5, 11, 15–16, 20n27, 23–25, 30, 32, 57, 61, 66, 91, 94, 96–99, 101, 107–8, 110n6, 112n13, 113n13, 115, 116n25, 117, 119–26,

500

151, 153–56, 170n36, 171, 174, 190, 195–98, 221–22, 224–25, 234–

39, 241–43, 247–48, 251–52, 266n18, 267–70, 274n35, 280, 282, 293, 367n172, 409

Gospel of the Egyptians (Holy Book of the Great Invisible Sprit) 145n18, 147n28, 147n29, 150, 266n17, 278n46, 389–93, 404–5, 414–15 Gospel of John 33, 184–85, 196,

273n31, 299n46, 335n34, 340–41, 342n66, 344–46, 349, 350n108, 370, 471

Gospel of Luke 23, 81–83, 89, 149n41, 179n76, 18485, 188–89, 192, 275, 335n34, 340

Gospel of Mark 65, 68n91, 81, 89–90, 149n41, 179n76, 188

Gospel of Mary 192–93

Gospel of Matthew 65, 68n91, 81–82, 127, 184–85, 188, 190, 192–93, 464–65, 481n89

Gospel of Peter 294, 317 Gospel of Philip 100, 199–201 Gospel of Thomas 3–4, 81–84, 87–

101, 344n73, 345n76, 392 Gospel of Truth 55, 198n57, 199–201,

390–93

Government administration 34, 126, 279, 399

Grave goods 5, 39n100, 292, 296, 306, 313–14, 317, 319

Gregory–Aland number B52 465 Gregory–Aland T 029 461

Hadrian 309n83, 335n34, 343n67, 463 Hamburg Bilingual Codex 461 Hamouli 297, 458, 461n24, 477, 483 Hamra Dûm 315

Harpocrates 307

Hathor, Melitian monastery 72–73, 75 Hawara 313–14

Heaven 4–5, 15, 95, 98, 101, 122–23, 143–45, 147–49, 151n48, 154–55, 164–67, 169, 170n36, 174–80, 188, 190, 193n36, 196, 198, 209, 211–

13, 216, 228, 237–39, 248–51, 273–

75, 277–78, 295, 303, 317, 319

– ascent to 4–6, 53, 59, 62–65, 67, 71, 128–29, 134, 166, 175, 177–79, 183, 196–97, 200–1, 209–11, 215, 226–28, 243, 248, 273, 287, 289, 303, 308, 315, 317–19

Hegesippus 13

Helias (Elijah), monk 37, 42 Helladius 229

Heraiscus 229, 230n104 Heresiologists 13–14, 16–18, 28,

32n81, 33, 36–37, 177, 208, 244 Hermes Trismegistus 5, 207, 209–16,

218–25, 227, 229–43, 246–52 Hermeticism 5, 56, 207–10, 214–16,

218, 222, 224–25, 227–35, 236n135, 240–45, 247–49, 250n194, 251

Hermonthis 246n180

Hermopolis (see also Ashmunein) 76, 153n53, 214–16, 218, 225, 232, 251, 292,417

Hesiod 234n122 Hieracites 16 Hieratic 226, 308

Hieroglyphs 211, 226–29, 250, 306, 309n83

Hippolytus 13, 190, 231n107, 417n120

– Syntagma 231n107

Holy Spirit 133, 149, 154, 166, 234, 236

Homer 183, 234n122, 332n17 – Iliad 313, 332n17

Honorius 40–41 Horion I 219 Horion II 219

Horsiesios 24, 43, 71, 336–37, 339n46, 354, 363

– Regulations of 24 Hosea 459

House of Life 218–19, 226 Hymn of the Pearl 128, 130–31 Hymn on the Virgin Mary 335n34,

343n67

Hymns 61, 63, 67, 71, 199n59, 228, 234n122, 301, 335n34, 343n67, 360, 475

Hypatia 229, 240

Hypostasis of the Archons 148, 150–

51, 158, 183, 428

Subject Index

501

Iamblichus 111n9, 209–10, 225, 227, 229, 231n107, 271

Ibis 214, 218, 232

Idolatry 233, 236, 241–43, 246–48, 250–51

Imouthes/Imhotep 246

Irenaeus 13, 146, 150, 156–57, 189–

90, 278n46 Isaac 110, 175, 178 Isaac, monastery of 77n124

Isaiah 184, 191n31, 197–99, 201, 251, 300n49, 333n22, 340–41

Isidore 98

Isis 211, 213, 303, 307n75

Islam 39n100, 294n24, 458, 460, 467, 476–77, 481, 484

Ismant el–Kharab 299n46 Israel 197–98, 242, 293, 354n121 Jabal Abu Mana 330, 332–33, 337 Jabal al-Tarif 330, 354

Jacob 110, 115n20, 175 James, Epistle of 184, 195, 201 Jars 316, 332, 334n29, 351–52, 354,

356n127

Jeremiah, Saqqara monastery 291n12 Jerome 19, 20n27, 22–23, 34, 41n108,

42n110, 113, 239n145, 243n165, 338

Jerusalem 91, 166, 197–98

Jesus Christ 15, 29, 55, 58, 60–61, 64–

66, 81–84, 87–101, 110n6, 114, 123–24, 133, 142–46, 149n41, 153n53, 155, 157, 165, 170, 172, 176, 179n76, 188–89, 194, 196–97, 201, 230, 233, 242, 246, 261, 268, 271, 272n31, 275, 367nn172–73, 409, 414

Jeu, Books of 100, 144n15 John Cassian 35, 100

John Chrysostom 44, 157n79, 172, 180, 191n31

John of Gaza 193

John Rylands Greek Papyrus 3.457 465

John the Apostle 667n173 John the Baptist 188–89

John the Dwarf: see John the Little John the Little 95, 97, 99, 100n55,

110n5

Jonah 292–93, 317, 335n34, 360, 459 Joseph 97

Joshua 340–41, 458n7

Judaism 12–14, 32, 34, 232, 262n6, 296

Judas Iscariot 81

Jude 13, 32, 334n31, 335n34, 369 Julius of Aqfahs 169n33, 173n48 Justin Martyr 13, 179–80, 189, 192–

94, 201 Justinian 41, 213 Kellia 20, 301

Kellis 299n46, 459, 461, 479–80, 483 Kephalaia 111, 117, 194, 261n1,

268n23, 269n24, 270, 273n34, 274–

75, 278–81 Khaibit 303n60

Kings, Second book of 368 Kronos 232

Labla monastery 73

Lactantius 212, 231–34, 236, 239–40, 242, 247–48, 250

– Divine Institutes 231, 240 Latin 94, 112–13, 114n19, 115, 199,

207n2, 211, 228, 231, 243, 246, 335n34, 336, 338, 342–43, 351n111, 406

Latopolis 25–26, 74–76 Leiden Kosmopoiia (PGM XIII)

209n8, 227

Leonides archive 474n69 Letter of Peter to Philip 414 Letter to Anebo 210 Letter to Marcellinus 291 Libraries (see also Pachomians,

libraries of) 6, 15–18, 26–27, 30, 33, 42, 45, 47, 177, 197, 225–26, 244, 247, 295n29, 299–300, 312n93, 331n15, 339, 351, 356, 364, 368–70, 372, 374, 387–88, 397n32, 402n66, 414n115, 477n73, 478n77, 481, 483

Literary hands 7, 294, 357–58, 464, 467–68, 473, 476n71, 478–79 Lithargoel 157

Liturgy (see also Eucharist; Baptism) 30, 53, 70, 144n14, 145, 179–80,

502

481 Longinus 98 Lycopolis 388n8, 417 Lycopolitan 342 – L4 279

– L6 69, 76, 402–3, 415, 417 Macarius of Alexandria 20, 35, 192–

93

Macarius monastery at Scetis 33n77, 471n57

Macarius the Egyptian (the Great) 35, 92–93, 96–98

Maccabees, Second book of 335n34, 360

Magic 4, 95, 142, 152–54, 156–59, 170n36, 209, 225–28, 288–89, 291–

92, 304–5, 312, 318, 367 Manetho 231n107, 250 Mani 194, 261n1, 267n21, 270,

273n31, 281n53, 475

Manichaeism 5, 12, 59, 100, 237, 261, 263–64, 266–70, 273–78, 280–82 – Book of Psalms 100

Marcellus of Ancyra 231n107 Marcion 262n6, 301n52

Marriage 94n34, 96, 200, 290n10 Marsanes 389

Martyrdom of Chamoul 471 Martyrdom of Cyriacus and Julitta

173

Martyrdom of Ss. Paese and Tecla 175–76

Martyrdom of St. Julian of Anazarbus 294–95

Martyrdom of St. Peter 300n49 Martyrdom of St. Shenoufe 176 Martyrdoms of Ss. Apaioulle and

Pteleme 176, 178

Mary, the Virgin 154, 335n34, 343n67 Medinet Madi 5, 261, 263–64, 279–

82, 480n84, 482

Melchizedek 145, 157, 367n173 Melitians 72–75, 167, 174, 475 Melito of Sardis 335n34, 360 Membres 225

Menander 231n107, 335n34, 340–41, 348, 370

Mercurius, monastery of at Edfu 298, 367n172

Methodius 197n53

Michael the Archangel 145, 151n48, 152, 157

– Discourse on 145, 157n79, 367n172 – Investiture of 367n172

– Phantoou monastery of 297, 357n133, 367n172, 483

Middle Egyptian 173, 291, 402, 459, 481n86, 481n89, 483n98 Middle Iranian 146n25, 276 Middle Kingdom 300, 303–4 Min 216–18

Miracle of Menas 298

Miracle of Saints Cosmas and Damian 298

Mithras 227 Montanism 40

Moses 110n6, 128, 133–34, 225, 232–

33, 236–37, 239, 241–43, 293 Mummification 172, 214, 290n9, 304,

307–9, 311n89, 313–15, 319 Naasenes 15

Nag Hammadi Codices

– bindings of 1, 3, 17, 93, 244, 248, 344, 348, 358, 363–64, 389, 396–

401, 413n108, 414n115, 416, 456, 459, 483

– bowl discovered with 334n29 – Codex I 1n1, 54–56, 58, 63n55, 69–

71, 199, 334n29, 340, 342–44, 346–

48, 389–93, 394n19, 395–402, 404–

5, 409–10, 414–15, 418–19 – Codex II 1n2, 3, 6, 81n1, 89, 93–94,

142, 148, 159, 183, 199, 247n183, 342–46, 348, 349n101, 350, 361, 389–93, 394n19, 395–98, 401–5, 409–11, 414–17, 419, 427–40, 443–

44, 446–54

– Codex III 5, 143, 261, 262n6, 266–

68, 271, 273–79, 281, 334n29, 341, 347, 361, 389–93 , 394n19, 395–98, 401–2, 404–5, 414–15, 416n117, 417n120, 419, 431n11, 452n66 – Codex IV 54n6, 143, 145n18,

344n71, 389–99, 401–3, 404n73, 414–17, 419, 430n9, 435, 447n49, 450n62, 452n66

Subject Index

503

– Codex V 4–5, 163–65, 167, 180, 261, 262n6, 266–69, 271, 276n41, 278n45, 279, 281, 341, 344n71, 389–99, 401–3, 414–17, 419, 435, 450n62

– Codex VI 5, 56–57, 62n54, 158, 183, 201–2, 207–8, 211, 222n71, 226n85, 228, 235n131, 243–48, 250–51, 344n71, 348, 387, 389, 391, 392n16, 393–99, 401–5, 407n87, 410, 411n99, 412, 414–18, 435, 450n62

– Codex VII 3–4, 22–23, 54–55, 58–

62, 63n55, 63n56, 65–71, 73n108, 76, 114, 154, 156, 247n183, 264n10, 291, 340–41, 344, 348, 350, 358n134, 361, 364, 389, 394n19, 395–402, 404–19, 459, 474 – Codex VIII 54n6, 143, 144n13, 145, 344n71, 348, 389, 393–99, 401–4, 412–17, 419, 435, 450n62 – Codex IX 145, 150, 344n71, 389,

393–99, 401–3, 415–17, 419, 435, 450n62

– Codex X 347–48, 389, 394n19, 396–

98, 402, 414–15

– Codex XI 54–55, 58, 62, 63n55, 69–

71, 342n63, 343–44, 346–48, 389, 394n19, 395–402, 414–15, 418–419 – Codex XII 4, 113n14, 344, 389–93,

394n19, 398, 414–15

– Codex XIII 6, 145, 344, 348, 389–

93, 395–98, 402–3, 415–17, 419, 427, 429, 434–40, 443–44, 448–51, 452n64, 454

– colophons of 38n98, 71, 247n183, 341–42, 376, 389, 404–5, 407–8, 410, 414–15

– dimensions of 56n21, 340, 348, 392, 397–98

– discovery of 1, 299, 315–17, 330–

31, 333, 338n43, 339–40, 387, 393 – jar buried in 45, 46, 299, 316,

334n29, 352, 354

– Scribe A 69, 345–47, 395–96, 429–

30, 453, 474

– Scribe B 69, 345–47, 395–96, 429, 453, 474

– Scribe C 69, 395–96, 453, 474 Nativity of Mary 335n34, 354n123

New Kingdom 214, 302–3, 304n61, 304n63, 305n64, 305n66, 309n83 New Philology 2n4, 5, 112, 263, 265–

66, 282 Nicotheus 413

Nile 75–77, 87, 225, 290n9, 315, 318, 329–30, 333n27, 402n62

Nilus 223

Nitria 20, 25, 37, 41–42, 45, 86, 116, 245, 301

Noah 32, 367n173 Norea 148–51 Nubia 298, 310n86 Oannes 232

Odes of Solomon 335n34 Old Coptic 226–28, 312 Old Kingdom 303n59, 316–17 Olympiodorus of Thebes 224n77, 229 Olympius, Abba 252

On the Origin of the World 100, 129, 389–93, 402–3, 416–17, 431, 449 On the Rebirth 208, 224–27, 239, 247 Opening of the Mouth 304–5 Ophites 141, 148, 151 Oppian 234n122

Origen 3, 5, 11–18, 20, 28, 29–31, 32n78, 32n81, 34, 36, 40–44, 46, 107n1, 110, 113, 128, 129n44, 133, 179n76, 189–90, 191n31, 197n53, 232n114, 234, 262n5

Origenist controversy 3, 11, 13–18, 20, 30, 32, 34–37, 40–42, 44, 46, 71, 77n123, 194n43, 234, 239, 409 Origenists 15–18, 20, 30, 32, 34–37,

40–42, 44–45, 116, 194n43, 239, 409

Orpheus 232, 235

Osiris 211, 227, 241, 303, 305, 307n75, 308, 312

Ouranos 232

Oxyrhynchus 89, 199, 261n3, 262n5, 287, 290, 451–52, 466, 473n66 P.Berol. 13929, 21105 468–469 P.Berol. 8502 5, 150n42, 150n43,

158n80, 165n6, 184n4, 207n2, 261n3, 262n5, 265, 268–69, 276n41, 279, 281, 296, 353,